Ancestor worship
The veneration of the dead, including one's , is based on love and respect for the deceased. In some cultures, it is related to s that the dead have a , and may possess the ability to influence the fortune of the living. Some groups venerate their direct, familial ancestors. Certain sects and religions, in particular the , venerate s as , as well as pray for in . In , , , and cultures, the goal of ancestor is to ensure the ancestors' continued well-being and positive disposition towards the living, and sometimes to ask for special favours or assistance. The social or non-religious function of ancestor veneration is to cultivate values, such as , family loyalty, and continuity of the . Ancestor veneration occurs in societies with every degree of social, political, and technological complexity, and it remains an important component of various practices in modern times. Overview Ancestor reverence is not the same as the of a or deities. In some Afro-diasporic cultures, ancestors are seen as being able to intercede on behalf of the living, often as messengers between humans and the gods. As spirits who were once human themselves, they are seen as being better able to understand human needs than would a divine being. In other cultures, the purpose of ancestor veneration is not to ask for favors but to do one's filial duty. Some cultures believe that their ancestors actually need to be provided for by their descendants, and their practices include offerings of food and other provisions. Others do not believe that the ancestors are even aware of what their descendants do for them, but that the expression of is what is important. Most cultures who practice ancestor veneration do not call it "ancestor worship". In , the word worship usually refers to the reverent love and accorded a deity (god) or . However, in other cultures, this act of worship does not confer any belief that the departed ancestors have become some kind of deity. Rather, the act is a way to respect, honor and look after ancestors in their afterlives as well as seek their guidance for their living descendants. In this regard, many cultures and religions have similar practices. Some may visit the graves of their parents or other ancestors, leave flowers and pray to them in order to honor and remember them, while also asking their ancestors to continue to look after them. However, this would not be considered as worshipping them since the term worship shows no such meaning. In that sense the phrase ancestor veneration may convey a more accurate sense of what practitioners, such as the and other and societies, as well as the African and European cultures see themselves as doing. This is consistent with the meaning of the word in English, that is great respect or reverence caused by the dignity, wisdom, or dedication of a person. Although there is no generally accepted theory concerning the origins of ancestor veneration, this social phenomenon appears in some form in all human cultures documented so far. David-Barrett and Carney claim that ancestor veneration might have served a group coordination role during , and thus it was the mechanism that led to religious representation fostering . West and Southeast African cultures Ancestor veneration is prevalent throughout Africa, and serves as the basis of many religions. It is often augmented by a belief in a supreme being, but prayers and/or sacrifices are usually offered to the ancestors who may ascend to becoming a kind of minor deities themselves. Ancestor veneration remains among many Africans, sometimes practiced alongside the later adopted religions of Christianity (as in Nigeria among the ), and Islam (among the different peoples and the ) in much of the continent. In orthodox , the is venerated by the . Serer of Senegal & Gambia The of Senegal, The Gambia and Mauritania who adhere to the tenets of (Seereer religion) believe in the veneration of the (ancient Seereer saints and/or ancestral spirits). There are various types of pangool (singular: fangol), each with its own means of veneration. Madagascar reburial ceremony}} Veneration of ancestors is prevalent throughout the island of . Approximately half of the country's population of 20 million currently practice traditional religion, which tends to emphasize links between the living and the razana (ancestors). The veneration of ancestors has led to the widespread tradition of tomb building, as well as the highlands practice of the , whereby a deceased family member's remains may be exhumed to be periodically re-wrapped in fresh silk shrouds before being replaced in the tomb. The famadihana is an occasion to celebrate the beloved ancestor's memory, reunite with family and community, and enjoy a festive atmosphere. Residents of surrounding villages are often invited to attend the party, where food and rum are typically served and a troupe or other musical entertainment is commonly present. Veneration of ancestors is also demonstrated through adherence to , taboos that are respected during and after the lifetime of the person who establishes them. It is widely believed that by showing respect for ancestors in these ways, they may intervene on behalf of the living. Conversely, misfortunes are often attributed to ancestors whose memory or wishes have been neglected. The sacrifice of is a traditional method used to appease or honor the ancestors. Small, everyday gestures of respect include throwing the first capful of a newly opened bottle of rum into the northeast corner of the room to give the ancestors their due share. Asian cultures Cambodia During Pchum Ben and the people make offerings to their ancestors. Pchum Ben is a time when many Cambodians pay their respects to deceased relatives of up to seven generations. Monks chant the in language overnight (continuously, without sleeping) in prelude to the gates of hell opening, an event that is presumed to occur once a year, and is linked to the cosmology of King originating in the . During this period, the gates of hell are opened and ghosts of the dead ( ) are presumed to be especially active. In order to combat this, food-offerings are made to benefit them, some of these ghosts having the opportunity to end their period of purgation, whereas others are imagined to leave hell temporarily, to then return to endure more suffering; without much explanation, relatives who are not in hell (who are in heaven or otherwise reincarnated) are also generally imagined to benefit from the ceremonies. China during a veneration at , which is dedicated to , , and others}} , ancestor veneration (敬祖, : jìngzǔ) and ancestor worship (拜祖, : bàizǔ) seek to honour and recollect the actions of the deceased; they represent the ultimate homage to the dead. The importance of paying respect to parents (and elders) lies with the fact that all physical bodily aspects of one's being were created by one's parents, who continued to tend to one's well-being until one was on firm footing. The respect and homage to parents is to return this gracious deed to them in life and after. The (尸; "corpse, personator") was a (1045 BCE-256 BCE) sacrificial representative of a dead relative. During a shi ceremony, the ancestral spirit supposedly would enter the personator, who would eat and drink sacrificial offerings and convey spiritual messages. India '' taking place at Jagannath Ghat in Calcutta, at end of .}} Ancestors are widely revered, honoured, and venerated in India and China. Amongst and , ancestors may be worshiped as (village deity) or , such as (also called Dhok, from Sanskrit Dahak or fire). The spirit of a dead person is called , which is venerated. When a person dies, the family observes a thirteen-day mourning period, generally called . A year thence, they observe the ritual of Tarpan, in which the family makes offerings to the deceased. During these rituals, the family prepares the food items that the deceased liked and offers food to the deceased. They offer this food to crows as well on certain days as it is believed that the soul comes in the form of a bird to taste it. They are also obliged to offer śrāddha, a small feast of specific preparations, to eligible . Only after these rituals are the family members allowed to eat. It is believed that this reminds the ancestor's spirits that they are not forgotten and are loved, so it brings them peace. On Shradh days, people pray that the souls of ancestors be appeased, forget any animosity and find peace. Each year, on the particular date (as per the ) when the person had died, the family members repeat this ritual. Indian and Chinese practices of ancestor-worship are prevalent throughout Asia as a result of the large and populations in countries such as , , , and elsewhere across the continent. Furthermore, the large Indian population in places such as and has resulted in these practices spreading beyond their Asian homeland. Assam The is based on ancestor-worship. The Ahoms believe that a man after his death remains as ‘Dam’(ancestor) only for a few days and soon he becomes ‘Phi’ (God). They also believe that the soul of a man which is immortal unites with the supreme soul, possesses the qualities of a spiritual being and always blesses the family. So every Ahom family in order to worship the dead establish a pillar on the opposite side of the kitchen (Barghar) which is called ‘Damkhuta’ where they worship the dead with various offerings like homemade wine, mah-prasad, rice with various items of meat and fish. Me-Dam-Me-Phi, a ritual centred on commemorating the dead, is celebrated by the on 31 January every year in memory of the departed. It is the manifestation of the concept of ancestor worship that the Ahoms share with other peoples originating from the Tai-Shan stock. It is a festival to show respect to the departed ancestors and remember their contribution to society. On the day of Me-Dam Me Phi worship is offered only to Chaufi and Dam Chaufi because they are regarded as gods of heaven. Paliya , , Gujarat, India}} The '' memorial stones are associated with ancestral worship in western India. These memorials are worshiped by people of associated community or decedents of a person on special days such as death day of person, event anniversaries, festivals, auspicious days in Kartika, or months of . These memorials are washed with milk and water on these days. They are smeared with or and flowers are scattered over it. The is lighted near it with sesame oil. Sometimes a flag is erected over it. Pitru Paksha Apart from this, there is also a fortnight-long duration each year called ("fortnight of ancestors"), when the family remembers all its ancestors and offers "Tarpan" to them. This period falls just before the or falling in the month of . marks the end of the fortnight-long Tarpan to the ancestors. Sacrifices In traditional Chinese culture, are sometimes made to altars as food for the deceased. This falls under the modes of communication with the . Some of the veneration includes visiting the deceased at their graves, and making or for the deceased in the , , and s. Due to the hardships of the late 19th- and 20th-century China, when meat and poultry were difficult to come by, sumptuous feasts are still offered in some Asian countries as a practice to the spirits or ancestors. However, in the orthodox and Buddhist rituals, only vegetarian food would suffice. For those with deceased in the afterlife or , elaborate or even creative offerings, such as , s, s, , paper money and s are provided so that the deceased will be able to have these items after they have died. Often, paper versions of these objects are burned for the same purpose. Originally, real-life objects were buried with the dead. In time these goods were replaced by full size clay models which in turn were replaced by scale models, and in time today's paper offerings (including paper servants). Indonesia In Indonesia ancestor worship has been a tradition of some of the indigenous people. of the , of the ns and the coffins of the are a few examples of the forms the veneration takes. Korea altar for ancestors}} In , ancestor veneration is referred to by the generic term (hangul: 제례; hanja: ) or (hangul: 제사; hanja: ). Notable examples of jerye include jerye and jerye, which are performed periodically each year for venerated Confucian scholars and kings of ancient times, respectively. The ceremony held on the of a family member's death is called charye (차례). It is still practiced today. The majority of Catholics, Buddhists and nonbelievers practice ancestral rites, although Protestants do not. The Catholic ban on ancestral rituals was lifted in 1939, when the formally recognized ancestral rites as a civil practice. Ancestral rites are typically divided into three categories: #Charye (차례, 茶禮) – held four times a year on major holidays ( , ) #Kije (기제, 忌祭) – household rites held the night before an ancestor's death anniversary (기일, 忌日) #Sije (시제, 時祭; also called 사시제 or 四時祭) – seasonal rites held for ancestors who are five or more generations removed (typically performed annually on the tenth lunar month) Myanmar Ancestor worship in modern-day Myanmar is largely confined to some ethnic minority communities, but mainstream remnants of it still exist, such as worship of (literally "great grandfather"), as well as of other guardian spirits such as , all of which may be vestiges of historic ancestor worship. Ancestor worship was present in the royal court in pre-colonial Burma. During the , solid images of deceased kings and their consorts were worshiped three times a year by the royal family, during the Burmese New Year ( ), at the beginning and at the end of . The images were stored in the treasury and worshiped at the Zetawunzaung ( , "Hall of Ancestors"), along with a book of odes. Some scholars attribute the disappearance of ancestor worship to the influence of doctrines of and , impermanence and rejection of a 'self'. Philippines depicting or ancestor spirits (c. 1900)}} In the of the precolonial , ancestor spirits were one of the two major types of spirits ( ) with whom communicate. Ancestor spirits were known as umalagad (lit. "guardian" or "caretaker"). They can be the spirits of actual ancestors or generalized guardian spirits of a family. Ancient Filipinos believed that upon death, the soul of a person travels (usually by boat) to a . There can be multiple locations in the spirit world, varying in different ethnic groups. Which place souls end up in depends on how they died, the age at death, or conduct of the person when they were alive. There was no concept of heaven or hell prior to the introduction of and ; rather, the spirit world is usually depicted as an that is a mirror image of the material ("upper") world. Souls reunite with deceased relatives in the underworld and lead normal lives in the underworld as they did in the material world. In some cases, the souls of evil people undergo penance and cleansing before they are granted entrance into a particular spirit realm. Souls would eventually after a period of time in the spirit world. Souls in the spirit world still retain a degree of influence in the material world, and vice versa. rituals may be used to invoke good ancestor spirits for protection, intercession, or advice. Vengeful spirits of the dead can manifest as apparitions or ghosts (mantiw) and cause harm to living people. Paganito can be used to appease or banish them. Ancestor spirits also figured prominently during illness or death, as they were believed to be the ones who call the soul to the underworld, guide the soul (a ), or meet the soul upon arrival. Ancestor spirits are also known as kalading among the ; tonong among the and ; umboh among the ; ninunò among Tagalogs; and nono among Bicolanos. Ancestor spirits are usually represented by carved figures called taotao. These were carved by the community upon a person's death. Every household had a taotao stored in a shelf in the corner of the house. The predominantly Filipino people still hold ancestors in particular esteem—though without the formality common to their neighbours—despite having been Christianised since coming into contact with Spanish missionaries in 1521. In the present day, ancestor veneration is expressed in having photographs of the dead by the home altar, a common fixture in many Filipino Christian homes. Candles are often kept burning before the photographs, which are sometimes decorated with garlands of fresh , the national flower. Ancestors, particularly dead parents, are still regarded as psychopomps, as a dying person is said to be brought to the afterlife ( : sundô, "fetch") by the spirits of dead relatives. It is said that when the dying call out the names of deceased loved ones, they can see the spirits of those particular people waiting at the foot of the deathbed. Filipino Catholic and veneration of the dead finds its greatest expression in the Philippines is the Hallowmas season between 31 October and 2 November, variously called Undás (based on the word for "the first", the andas or possibly honra), Todos los Santos (literally " "), and sometimes Áraw ng mga Patáy (lit. "Day of the Dead"), which refers to the following solemnity of . Filipinos traditionally observe this day by visiting the family dead, cleaning and repairing their tombs. Common offerings are prayers, flowers, candles, and even food, while many also spend the remainder of the day and ensuing night holding reunions at the graveyard, playing games and music or singing. , meanwhile, have the most apparent and distinct customs related to ancestor veneration, carried over from traditional Chinese religion and most often melded with their current Catholic faith. Many still burn incense and at family tombs and before photos at home, while they incorporate Chinese practises into Masses held during the All Souls' Day period. Sri Lanka In Sri Lanka, making offerings to one's ancestors is conducted on the sixth day after death as a part of traditional Sri Lankan funeral rites. Thailand In rural northern , a religious ceremony honoring ancestral spirits known as Faun Phii ( , lit. "spirit dance" or "ghost dance") takes place. It includes offerings for ancestors with spirit mediums sword fighting, spirit-possessed dancing, and spirit mediums in a . Vietnam Ancestor veneration is one of the most unifying aspects of , as practically all Vietnamese, regardless of religious affiliation ( or ) have an ancestor altar in their home or business. In Vietnam, traditionally people did not celebrate birthdays (before Western influence), but the of one's loved one was always an important occasion. Besides an essential gathering of family members for a banquet in memory of the deceased, incense sticks are burned along with , and great platters of food are made as offerings on the ancestor altar, which usually has pictures or plaques with the names of the deceased. In the case of missing persons, believed to be dead by their family, a is made. These offerings and practices are done frequently during important traditional or religious celebrations, the starting of a new business, or even when a family member needs guidance or counsel and is a hallmark of the emphasis Vietnamese culture places on filial duty. A significant distinguishing feature of Vietnamese ancestor veneration is that women have traditionally been allowed to participate and co-officiate ancestral rites, unlike in Chinese Confucian doctrine, which allows only male descendants to perform such rites. European cultures in rural .}} In Catholic countries in Europe (continued later with the ), November 1 ( ), became known and is still known as the day to honor those who have died, and who have been deemed official saints by the Church. November 2, ( ), or "The Day of the Dead", is the day when all of the faithful dead are remembered. On that day, families go to cemeteries to light candles for their dead relatives, leave them flowers, and often to picnic. The evening before All Saints'—"All Hallows Eve" or "Hallowe'en"—is unofficially the Catholic day to remember the realities of Hell, to mourn the souls lost to evil, and to remember ways to avoid Hell . It is commonly celebrated in the United States and parts of the United Kingdom in a spirit of light-hearted horror and fear, which is marked by the recounting of , s, wearing , carving , and " " (going door to door and begging for candy). Brythonic Celtic cultures In and , the autumn ancestor festivals occur around Nov. 1. In Cornwall the festival is known as , and in Wales as . The festivals bear some similarities to the better-known Gaelic festival of , from which modern is derived. Gaelic Celtic cultures During , November 1 in and , the dead are thought to return to the world of the living, and offerings of and are left for them. On the festival day, ancient people would extinguish the hearth fires in their homes, participate in a community bonfire festival, and then carry a flame home from the communal fire and use it light their home fires anew. This custom has continued to some extent into modern times, in both the and the . Lights in the window to guide the dead home are left burning all night. On the the festival is known as "old Sauin" or . North America Native cultures of the original inhabitants of North America honored the dead with various traditional ceremonies, including food offerings and prayers. In the United States and Canada, flowers, wreaths, grave decorations and sometimes candles or even small pebbles are put on graves year-round as a way to honor the dead. In the United States, many people honor deceased loved ones who were in the military on . Times like Easter, Christmas, , and are also special days in which the relatives and friends of the deceased gather to honor them with flowers and candles. In the , one's local parish church often offers prayers for the dead on their death anniversary or on special days like . Another important holiday in the United States, , is a Federal holiday for remembering the men and women who served in the nation's military that are now deceased; particularly those who died in war or during active service. In the 147 , like and , it is common for volunteers to place small at each grave. Memorial Day is observed on the last Monday in May, allotting for a 3 day weekend in which many memorial services and parades take place not only across the country, but in 26 ; in the countries of France, Belgium, United Kingdom. Philippines, Panama, Italy, Luxembourg, Mexico, Netherlands, and Tunisia. It is also common practice among veterans to memorialize fallen service members on the dates of their death. That practice is also common in other countries when remembering Americans who died in battles to liberate their towns in the . One example of this is on 16 August (1944) , died of wounds from enemy action sustained in , the same day he is credited with saving from destruction. Many celebrate (Day of the Dead) on or around All Saints' Day (November 1), this being a mix of a native celebration and an imported European holiday. s (altars) are set up, with s (sugar skulls), photographs of departed loved ones, marigold flowers, candles, and more. In Judaism, when a grave site is visited, a small pebble is placed on the headstone. While there is no clear answer as to why, this custom of leaving pebbles may date back to biblical days when individuals were buried under piles of stones. Today, they are left as tokens that people have been there to visit and to remember. Americans of various religions and cultures may build a shrine in their home dedicated to loved ones who have died, with pictures of their ancestors, flowers and mementos. Increasingly, many roadside shrines may be seen for deceased relatives who died in car accidents or were killed on that spot, sometimes financed by the state or province as these markers serve as potent reminders to drive cautiously in hazardous areas. The in Washington, D.C., is particularly known for the leaving of offerings to the deceased; items left are collected by the and archived. Members of and other rituals for their dead ancestors, along with those of other families, with the permission of their descendants. Islam Islam has a complex and mixed view on the idea of grave shrines and ancestor worship. The graves of many early Islamic figures are holy sites for Muslims, including , and a with many companions and early caliphs. Many other mausoleums are major architectural, political, and cultural sites, including the in Pakistan and the in India. However, the violent religious movement of views this respect for holy sites as a form of . Followers of this movement have destroyed many gravesite shrines, including in and in territory controlled by the . Muhammad said: “All the earth is a mosque apart from the graveyards and bathrooms.” (Narrated by al-Tirmidhi, 317; Ibn Maajah, 745; classed as saheeh by al-Albaani in Saheeh Ibn Maajah, 606). Ancient cultures Ancestor worship was a prominent feature of many historical societies. Ancient Egypt Although some historians claim that ancient Egyptian society was a "death cult" because of its elaborate tombs and , it was the opposite. The philosophy that "this world is but a " and that to die and be with God is a better existence than an earthly one was relatively unknown among the ancient Egyptians. This was not to say that they were unacquainted with the harshness of life; rather, their ethos included a sense of continuity between this life and the next. The Egyptian people loved the culture, customs and religion of their daily lives so much that they wanted to continue them in the next—although some might hope for a better station in the Beautiful West (Egyptian afterlife). s were housing in the Hereafter and so they were carefully constructed and decorated, just as homes for the living were. Mummification was a way to preserve the corpse so the (soul) of the deceased could return to receive offerings of the things s/he enjoyed while alive. If mummification was not affordable, a "ka-statue" in the likeness of the deceased was carved for this purpose. The Blessed Dead were collectively called the u, or "shining ones" (singular: akh). They were described as "shining as gold in the belly of Nut" (Gr. ) and were indeed depicted as golden stars on the roofs of many tombs and temples. The process by which a ka became an akh was not automatic upon death; it involved a 70-day journey through the , or Otherworld, which led to before Wesir (Gr. ), Lord of the Dead where the ka’''s heart would be weighed on a scale against the Feather of (representing Truth). However, if the ''ka was not properly prepared, this journey could be fraught with dangerous pitfalls and strange demons; hence some of the earliest religious texts discovered, such as the (commonly known as ) and the were actually written as guides to help the deceased successfully navigate the duat. If the heart was in balance with the Feather of Ma'at, the ka passed judgment and was granted access to the Beautiful West as an akh who was ma’a heru ("true of voice") to dwell among the gods and other akhu. At this point only was the ka deemed worthy to be venerated by the living through rites and offerings. Those who became lost in the duat or deliberately tried to avoid judgment became the unfortunate (and sometimes dangerous) mutu, the Restless Dead. For the few whose truly evil hearts outweighed the Feather, the goddess waited patiently behind Wesir’s judgment seat to consume them. She was a composite creature resembling three of the deadliest animals in Egypt: the crocodile, the hippopotamus and the lion. Being fed to Ammit was to be consigned to the Eternal Void, to be "unmade" as a ka. Besides being eaten by Ammit, the worst fate a ka could suffer after physical death was to be forgotten. For this reason, ancestor veneration in was an important rite of remembrance in order to keep the ka "alive" in this life as well as in the next. Royals, nobles and the wealthy made contracts with their local s to perform prayers and give offerings at their tombs. In return, the priests were allowed to keep a portion of the offerings as payment for services rendered. Some even invited passers-by to speak aloud the names of the deceased within (which also helped to perpetuate their memory), and to offer water, prayers or other things if they so desired. In the private homes of the less wealthy, niches were carved into the walls for the purpose of housing images of familial akhu and to serve as altars of veneration. Many of these same religious beliefs and ancestor veneration practices are still carried on today in the religion of . Ancient Rome depicting the death of }} The , like many Mediterranean societies, regarded the bodies of the dead as polluting. During Rome's Classical period, the body was most often cremated, and the ashes placed in a tomb outside the city walls. Much of the month of February was devoted to purifications, propitiation, and veneration of the dead, especially at the nine-day of the during which a family honored its ancestors. The family visited the cemetery and shared cake and wine, both in the form of offerings to the dead and as a meal among themselves. The Parentalia drew to a close on February 21 with the more somber , a public festival of sacrifices and offerings to the , the potentially malevolent spirits of the dead who required propitiation. One of the most common on Latin epitaphs is Dis Manibus, abbreviated D.M, "for the Manes gods", which appears even on s. The on February 22 was a celebration of the family line as it continued into the present. A displayed ancestral images ( ) in the tablinium of their home ( ). Some sources indicate these were , while others suggest that were also displayed. The masks, probably modeled of wax from the face of the deceased, were part of the funeral procession when an elite Roman died. Professional mourners wore the masks and regalia of the dead person's ancestors as the body was carried from the home, through the streets, and to its final resting place. References Category:Religion